We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.
Urang keur nandaan ahirna partéy Démokratik jeung Républikan dina sajarah sato bumi. Sato bumi dina Wahyu tilu welas kabagi kana partéy Républikan jeung Démokratik anu silih tarung dina sajarah nubuat tina tanduk Républikan. Tanduk téh lambang kakawasaan, sarta duanana tanduk ngandung mikrokosmos tina hubungan nubuatna di jero sajarah nubuatna sorangan. Pikeun tanduk Républikan, mikrokosmos éta digambarkeun ku dua partéy pulitik utama anu nyurahan sajarah Amérika Sarikat. Amérika Sarikat téh salah sahiji tina sakeupeul karajaan anu dicirikeun dina sajarah nubuat minangka karajaan anu diwangun ku dua kakawasaan. Sadaya bangsa saméméhna dina nubuat Alkitab anu digambarkeun ku dua kakawasaan mangrupa tipé pikeun Amérika Sarikat. Kakaisaran Médo-Pérsia, Perancis (Sodom jeung Mesir), jeung Israél kalawan karajaan kalér jeung kidulna, sadayana nyumbang kana ciri-ciri nubuat Amérika Sarikat.
The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.
Kakaisaran Mèdo-Pérsia dina Daniel pasal dalapan miboga dua tanduk, sarta tanduk anu panungtung (Pérsia) naék leuwih luhur. Urang geus ngaidéntifikasi unsur ieu ku cara nétélakeun yén partéy Démokrat asup kana sajarah saméméh partéy Républik, ku kituna partéy Républik ahirna bakal jadi anu panungtung tina dua partéy éta. Présidén Républik anu kahiji mucunghul dina sajarah minangka réspon kana posisi pro-perbudakan partéy Démokrat, sarta présidén Républik anu kahiji ngaluarkeun Emancipation Proclamation dina taun 1863, anu mangrupa tengahna Perang Sipil AS, sarta taun pambrontakan pikeun garéja Advent Poé Katujuh Laodisia.
The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.
Présidén Républik anu pamungkas dilambangkeun ku présidén Républik anu kahiji, ku kituna présidén anu pamungkas bakal asup kana sajarah di tengah-tengah perang sipil antara partéy Démokrat anu pro-perbudakan jeung partéyna Républik anu anti-perbudakan. Perbudakan anu keur dipromosikeun ku partéy Démokrat dina poé-poé panungtung téh nyaéta perbudakan global. Sakumaha halna jeung présidén Républik anu kahiji, présidén Républik anu pamungkas bakal dipaéhan ku partéy pro-perbudakan, sakumaha Trump dipaéhan sacara pulitik dina pamilihan 2020 anu dipaling. Salaku présidén kagenep ti saprak mangsa panungtung taun 1989, Trump bakal jadi présidén anu pangbeungharna sarta anjeunna bakal ngagerakkeun golongan globalis lain ngan di Amérika Sarikat wungkul, tapi ogé di sakuliah dunya. Ku kituna, dina pangumumanana pikeun nyalonkeun diri jadi présidén dina taun 2015, perang sipil pulitik antara partéy Démokratna para globalis pro-perbudakan jeung partéy Républik anu anti-perbudakan dimimitian.
In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.
Dina ngatuman Wahyu pasal sabelas, Trump sacara pulitik dipaéhan dina pamilihan 2020 anu dipaling, sarta partéy Démokrat mimiti suka ria di jalan, nepi ka écés yén dina taun 2022, Trump bakal sakali deui nyalonkeun diri jadi Présidén. Tuluy kasieun anu gede nimpah ka para globalis dina ngatuman pasal sabelas tina Wahyu, sarta peperangan maranéhna beuki ngagedéan. Kasaksian ngeunaan tanduk-tanduk Médo-Pérsia nandakeun yén tanduk panungtungan anu bakal mucunghul (partéy Republik) bakal naék pangpandeurina, sarta bakal naék leuwih luhur. Présidén Republik panungtungan bakal unggul ngalawan partéy Démokrat.
The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.
Pamilihan taun 2024 nandaan ahirna Partéy Demokrat, sabab maranéhna moal kungsi deui boga kasempetan séjén pikeun nyalonkeun calon présidén saméméh hukum Minggu mungkas sajarah profétik sato galak bumi. Dina hukum Minggu, Partéy Républik ogé eureun. Partéy Demokrat réngsé dina pamilihan taun 2024, jeung Partéy Républik réngsé dina hukum Minggu. Hukum Minggu, minangka ahir karajaan kagenep tina ramalan Alkitab, digambarkeun ku mimiti sato galak bumi dina taun 1798. Ciri profétik utama tina sato galak bumi nyaéta “nyarita”-na. Dina taun 1798, Amérika Sarikat netepkeun Alien and Sedition Acts, anu ku kituna ngajadikeun éta minangka tipiologi hukum Minggu, nalika Amérika Sarikat nyarita kawas naga.
From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.
Ti taun 1776 nepi ka 1798, Amérika Sarikat, sanajan can jadi karajaan kagenep tina nubuatan Alkitab, ngagambarkeun tilu waymark ngeunaan biantara Amérika Sarikat. Mangsa éta mingpin kana awal pamaréntahan sato galak bumi minangka karajaan kagenep dina nubuatan Alkitab, ku sabab éta ogé ngagambarkeun hiji mangsa anu mingpin kana ahir pamaréntahan sato galak bumi minangka karajaan kagenep. Déklarasi Kamerdékaan dina taun 1776, dituturkeun ku Konstitusi dina taun 1789 sarta Alien and Sedition Acts taun 1798, ngagambarkeun tilu waymark dina sajarah anu mingpin kana ahir sato galak bumi salaku karajaan kagenep dina hukum Minggu. Panggenepan tina tilu waymark éta digambarkeun sacara béda dina sajarah boh Partéy Démokrat boh Partéy Républik.
The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.
Undang-Undang Patriot taun 2001 nandaan wiwitan dicabute kamandirian pikeun warga nagara Amérika Sarikat, sarta ieu dilambangkeun ku proklamasi anu dipigawe ku para patriot sajati dina sajarah Amérika ngaliwatan Déklarasi Kamerdikaan. Titimangsa Undang-Undang Patriot téh mangrupa anu kahiji tina tilu titimangsa, boh pikeun partéy Républik boh pikeun partéy Démokrat.
The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.
Partéy Démokrat réngsé dina pamilihan taun 2024, anu ngawanohkeun kana Parentah-parentah Éksékutip Trump anu geus diprabayangkeun ku Alien and Sedition Acts. Parentah-parentah Éksékutip anu tuluy dipalaksankeun ku Trump téh lain hukum Minggu, nanging éta mangrupakeun hiji tipe tina nyarita saperti naga, sabab éta bakal dipaké ku Trump nalika anjeunna ngalaksanakeun panandaan Sister White yén “active despotism” bakal kajadian dina poé-poé panungtungan. Despotisme nyaéta hiji kecap anu nandakeun kakawasaan diktator, anu dilaksanakeun ku Parentah-parentah Éksékutip anu ditipologikeun dina Alien and Sedition Acts. Nalika Trump ngalaksanakeun Parentah-parentah Éksékutipna, bakal aya hiji malikna kaayaan tina Pangadilan-pangadilan Pelosi anu nandaan kapresidenan Biden anu gagal.
The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.
Mangsa waktu anu nandaan ahirna partéy Démokratik jeung Républikan ngandung tanda tangan Alpha jeung Omega, sabab awal tina unggal mangsa ngawakilan ahirna. Ku sabab kitu, waymark kahiji pikeun partéy Démokratik nyaéta Patriot Act taun 2001, jeung waymark kadua nyaéta Sidang Pelosi anu dimimitian dina taun 2021. Sidang-sidang éta ngawakilan panolakan anu lengkep kana Konstitusi taun 1789. Sidang Pelosi ngawakilan waymark tengah dina garis partéy Démokratik, anu ditipifikasikeun nalika Konstitusi diratifikasi ku tilu welas koloni, tilu welas taun sanggeus 1776. Sidang Pelosi ngawakilan pambarontakan ngalawan Konstitusi sarta ditipifikasikeun ku 1789. Waymark katilu pikeun garis Démokratik nyaéta tempat maranéhna réngsé salaku partéy pulitik.
They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.
Maranehna réngsé dina pamilihan taun 2024, sarta sanggeus palantikan taun 2025 kalaksanakeun, runtuyan kadua tina Pelosi Trials bakal diwujudkeun ku Executive Orders anu geus dilambangkeun ku Alien and Sedition Acts. Ku kituna, waymark katilu pikeun partéy Demokrat nyaéta Alien and Sedition Acts taun 1798. Mangsa anu ngagambarkeun ahir partéy Demokrat dimimitian ku hiji pamilihan, hiji palantikan, jeung dipimitianna lawfare pulitik satanis, sarta mangsa éta ditungtungan ku hiji pamilihan, hiji palantikan, jeung dipimitianna lawfare pulitik satanis.
For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?
Pikeun pihak Républik, waymark kahiji téh nyaéta Patriot Act taun 2001, anu dipatipikeun ku Déklarasi Kamerdikaan taun 1776. Waymark kadua henteu sarua jeung waymark kadua pikeun pihak Démokrat. Waymark kadua, anu diwakilan ku Konstitusi taun 1789 pikeun pihak Démokrat, nyaéta sidang-sidang Pelosi anu kahiji, tapi waymark kadua pikeun pihak Républik anu diwakilan ku Konstitusi taun 1789, nyaéta Alien and Sedition Act, anu kaeusi nalika inagurasi kadua Trump geus kalaksanakeun dina taun 2025. Kumaha bisa Alien and Sedition Acts taun 1798 ngawakilan Konstitusi taun 1789?
At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as a dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.
Dina pelantikan kadua Trump, Paréntah-paréntah Éksékutipna, anu dipatipalikeun ku Alien and Sedition Acts taun 1798, ngamimitian lain ngan ukur runtuyan kadua Pangadilan Pelosi, tapi éta undang-undang ogé ngamimitian kabentukna gambar sato galak. Mangsa kabentukna gambar sato galak dimimitian jeung ditungtungan ku nyarita saperti naga. Nyarita dina awal éta mangsa ngalambangkeun ngadegna kakawasaan karajaan anu digambarkeun salaku hiji diktator, atawa sakumaha disebut ku Sister White, “despotism.” Nyarita saperti naga dina ahir mangsa kabentukna gambar sato galak nandakeun yén wewenang kakawasaan agama keur ditegakeun luhureun kakawasaan pulitik.
The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.
Déklarasi Kamerdékaan téh mangrupa hiji pernyataan ngalawan kakawasaan lalim boh tina otoritas pulitik raja-raja Éropa boh tina otoritas agama garéja Roma. Mangsa kabentukna gambar sato galak téh nya éta tempat dua kakawasaan anu ruksak ieu dihijikeun jadi hiji, kalayan otoritas agama nu ngadalikeun éta patalina. Dina kabentukna, atawa dina ngahijina dua kakawasaan ieu, otoritas agama téh anu mucunghul panungtungan sarta leuwih luhur. Ku sabab éta, awal mangsa éta ngawakilan ahirna mangsa éta. Alien and Sedition Acts of 1798 ngawakilan ahir partéy Demokrat, sarta éta téh waymark katiluna maranéhna, tapi dina waktu nu sarua ogé ngawakilan waymark kadua dina mangsa panungtungan partéy Republik. Waymark katilu pikeun partéy Republik nyaéta palaksanaan paksaning poé Minggu.
For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).
Pikeun pihak Démokrat, tilu ciri pananda anu diwakilan ku 1776, 1789, jeung 1798 ngalambangkeun 2001 (1776), Sidang Pelosi kahiji taun 2021 (1789), jeung Sidang Pelosi kadua taun 2025 (1798).
For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).
Pikeun partéy Républik, tilu waymark anu diwakilan ku 1776, 1789, jeung 1798 ngalambangkeun taun 2001 (1776), Sidang Pangadilan Pelosi anu kadua dina 2025 (1789), jeung hukum Minggu (1798).
1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of Divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.
1776, 1789, jeung 1798 ngagambarkeun dua puluh dua taun, sarta dua puluh dua téh lambang ngahijina Kaalahian jeung kamanusaan. Tilu waymark ieu mawa kasaksian ngeunaan “Kaleresan”, sabab éta ngagambarkeun yén waymark anu kahiji jeung anu panungtung nangtukeun bebeneran anu sarua. 1776 nangtukeun ngadegna kamerdikaan, sarta 1798 nangtukeun dicabutna kamerdikaan. Ku kituna, éta ngagambarkeun hurup kahiji jeung hurup panungtung tina alfabét Ibrani anu diwangun ku dua puluh dua hurup. Hurup ka tilu belas téh lambang pambarontakan, sarta babarengan éta tilu hurup—anu kahiji, anu ka tilu belas, jeung anu panungtung—ngawangun kecap Ibrani “Kaleresan”.
1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.
1776 ngalambangkeun 11 Séptémber 2001, sarta nandaan awal mangsa panyegelan saratus opat puluh opat rébu. Ieu nandaan awal panyipratna hujan panungtungan, nyaéta mangsa nalika naga dipasrahkeun ka sato galak minangka ganjaran pikeun jasa-jasa anu geus dipasihkeun, sakumaha pihak naga Démokratik bakal dikalahkeun ku pihak sato galak Républikan.
During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.
Salila éta sajarah, pamasangan meterai kana tanduk Protestan anu sajati dilaksanakeun dina mangsa nalika Pangeran nguluyurkeun panangan-Na deui pikeun kadua kalina guna ngumpulkeun umat anu diidéntifikasi minangka jalma-jalma buangan Israél, sarta anu bakal diangkat jadi hiji panji dina mangsa hukum Minggu.
On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.
Dina 18 Juli 2020 tanduk Protestan anu sajati dipapagarkeun, sarta dua puluh dua taun sanggeus 2001, dina Juli 2023, karya panghimpunan anu kadua dimimitian ku hiji sora anu ngagero di padang gurun. Panghimpunan anu kahiji lumangsung dina 2001, nalika malaikat dina Wahyu pasal dalapan welas turun nalika gedong-gedong badag di kota New York ragrag. Turunna éta malaikat ngalambangkeun mimiti mangsa panyegelan, jeung turunna Mikail, penghulu malaikat, dina 18 Juli 2020 ngalambangkeun ahirna mangsa panyegelan. Isa, salaku Alfa jeung Omega, salawasna ngagambarkeun ahir ku awal, ku kituna unsur-unsur nubuat tina panghimpunan anu kahiji anu dimimitian dina 11 Séptémber 2001 ngagambarkeun unsur-unsur nubuat anu kajadian dina panghimpunan anu kadua.
There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the third woe.
Aya tilu gambaran anu écés ngeunaan pangumpulan anu kadua, anu ngalambangkeun sajarah panungtungan tina mangsa panyegelan saratus opat puluh opat rébu, nyaéta sajarah Kristus, sajarah amanat malaikat kahiji jeung kadua ti 11 Agustus 1840 nepi ka 22 Oktober 1844, sarta ogé sajarah malaikat katilu ti 22 Oktober 1844 nepi ka pemberontakan taun 1863. Tilu saksi éta netepkeun pangumpulan anu kadua tina saratus opat puluh opat rébu ti Juli 2023 nepi ka hukum Minggu anu baris geura datang. Lamun urang misahkeun hiji unsur anu béda jeung tangtu tina unggal sajarah, urang bakal manggihan bukti ngeunaan kalungguhan cilaka anu katilu.
At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister White identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third woe is identified.
Dina panutupan pasamoan kémah di Exeter dina tanggal 17 Agustus 1844, amanat Patinggar Téngah Peuting diproklamasikeun. Proklamasi éta ngawakilan proklamasi amanat Patinggar Téngah Peuting dina sajarah saratus opat puluh opat rébu, sabab duanana sajarah éta geus jadi jeung keur jadi pangenepan tina misil sapuluh parawan. Sadérék White nétélakeun yén asupna Kristus sacara kameunangan ka Yerusalem ngawakilan proklamasi Patinggar Téngah Peuting dina taun 1844. Hiji-hijina waktos Kristus kantos nunggang sato nyaéta nalika Anjeunna asup ka Yerusalem, sarta sato anu ditumpakan ku Anjeunna téh kalde, anu mangrupakeun lambang Islam. Dina mangsa panghimpunan kadua ti taun 1844 nepi ka 1863, dina taun 1848 Sadérék White nétélakeun yén bangsa-bangsa Éropa keur dipikangérakeun, sarta pangangérakeun bangsa-bangsa dina sajarah éta kahontal ku ancaman perang anu bakal terus dibawa ka Éropa ku Islam. Dina masing-masing tina tilu sajarah panghimpunan kadua, peran Islam tina cilaka katilu diidéntifikasi.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.
Wanci panyegelan saratus opat puluh opat rebu dimimitian dina tanggal 11 Séptémber 2001 ku hiji serangan ngadadak ti Islam tina cilaka katilu, kana tanah mulya modéren, nyaéta Amérika Sarikat. Dua puluh dua taun ti harita, dina tanggal 7 Oktober 2023, Islam tina cilaka katilu ngalaksanakeun serangan ngadadak kana tanah mulya baheula. Dina hukum Minggu anu enggal datang, anu mangrupakeun lini gedé dina Wahyu sabelas, cilaka katilu ujug-ujug datang deui, sabab sakali deui éta ngalaksanakeun serangan ngadadak kana tanah mulya modéren.
The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third woe are active.
Pemberontakan anu diwakilan ku Israil harfiah, minangka lambang jalma-jalma anu nyalib Al Masih maranéhna, sarta tilu serangan dadakan Islam tina cilaka katilu ngamuat ciri khas “Kaleresan.” Amanat anu ngégél saratus opat puluh opat rébu ngalaksanakeun pagawean ngumpulkeun umat Allah dina poé-poé panungtungan pikeun kadua kalina lumangsung dina hiji mangsa nalika kagiatan Islam tina cilaka katilu keur aktif.
The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.
Mangsa nubuatan anu digambarkeun minangka “panghimpunan kadua” téh sacara écés nangtukeun mangsa-mangsa nubuatan anu tangtu, anu ngawangun sakabéh sajarah “panghimpunan kadua” éta. Turunna Kristus sanggeus gugah-Na nandaan awal padamelan-Na pikeun ngahimpun jalma-jalma anu geus kaserak dina waktos salib.
Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.
Saterusna Yesus ngandika ka maranéhna, “Aranjeun sakabéh bakal titajong ku sabab Kami dina peuting ieu; sabab geus kaungel dina Kitab Suci, ‘Kami bakal neunggeul angon, sarta domba-domba tina kawanan éta bakal paburencay.’” Mateus 26:31.
After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.
Sanggeus tilu poé dina kubur, Kristus turun ka para murid, ngawitan hiji mangsa opat puluh poé pangajaran pribadi, anu tuluy disusul ku hiji mangsa sapuluh poé kasatunggalan jeung doa saméméh curahan Roh Suci tanpa ukuran dina poé Pentakosta.
The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.
Dina risalah anu kahiji parantos ku sim kuring didamel, eh Teofilus, ngeunaan sagala hal anu ku Yesus mimiti dipigawe jeung diajarkeun, nepi ka poé nalika Anjeunna diangkat ka luhur, sanggeus ku Roh Suci maparin parentah-parentah ka rasul-rasul anu geus dipilih ku Anjeunna; ka maranéhna ogé Anjeunna némbongkeun diri hirup sanggeus sangsara-Na ku loba bukti anu teu bisa disangkal, katempo ku maranéhna salila opat puluh poé, sarta nyarioskeun perkara-perkara anu patali jeung Karajaan Allah. Jeung nalika Anjeunna keur ngariung babarengan jeung maranéhna, Anjeunna maréntahkeun ka maranéhna supaya ulah ninggalkeun Yerusalem, tapi ngadagoan jangji ti Rama, anu, saur Anjeunna, geus maranéh geus ngadangu ti Kami. Sabab Yohanes saéstuna ngabaptis ku cai; tapi maranéh bakal dibaptis ku Roh Suci dina sawatara poé deui. Ku sabab éta, nalika maranéhna geus kumpul babarengan, maranéhna nanya ka Anjeunna, pokna, Gusti, naha dina mangsa ieu Anjeun bakal mulangkeun deui karajaan ka Israil? Jeung Anjeunna ngandika ka maranéhna, Teu pantes pikeun maranéh nyaho waktu-waktu atawa mangsa-mangsa, anu ku Rama geus ditetepkeun dina kakawasaan-Na sorangan. Tapi maranéh bakal narima kakawasaan, sanggeus Roh Suci sumping ka maranéh; sarta maranéh bakal jadi saksi-saksi pikeun Kami boh di Yerusalem, boh di sakuliah Yudea, jeung di Samaria, nepi ka tungtung bumi. Jeung sanggeus Anjeunna ngucapkeun hal-hal ieu, nalika maranéhna keur nenjo, Anjeunna diangkat ka luhur; sarta hiji mega nyandak Anjeunna leungit tina paningal maranéhna.... Jeung nalika poé Pentakosta geus sampurna datangna, maranéhna sadayana saiya sakata di hiji tempat. Jeung ujug-ujug datang ti sawarga hiji sora lir ti angin ribut anu kacida kuatna, sarta éta ngeusi sakumna imah tempat maranéhna keur calik. Rasul-rasul 1:1–9, 2:1, 2.
For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.
Salila opat puluh poé, dituturkeun ku sapuluh poé nalika para murid kudu “ngadagoan” jangji ti Rama, Kristus keur ngumpulkeun deui murid-murid-Na pikeun kadua kalina. Mangsa nungguan di Yérusalém téh mangrupakeun lambang hiji mangsa tunda, saluyu jeung mangsa-mangsa tunda dina Mateus dua puluh lima jeung Habakuk dua. Sakabéh mangsa éta ku Kristus diidéntifikasi minangka dimimitian dina pagawéan Élia, nalika Yohanes keur ngabaptis, sarta sakabéh mangsa éta ditungtungan ku baptisan Roh Suci dina Pentakosta. Baptisan téh lambang maot, panguburan, jeung kabangkitan, ku kituna waymark tengah dina sakabéh mangsa éta nyaéta salib, sabab sakabéh mangsa éta ngagem tandatangan “Kaleresan”.
The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.
Sakabéh mangsa éta dimimitian ku baptisan Kristus ku Yohanes, nalika Roh Suci turun dina wangun japati. Ti dinya dimimitian padamelan ngumpulkeun para murid anu bakal jadi dadasar Bait Allah Kristen. Dina ahir mangsa éta, Kristus ngumpulkeun deui para murid-Na pikeun kadua kalina, sarta mangsa pangumpulan anu kadua téh mangrupa pangulangan tina mangsa pangumpulan anu kahiji, sabab Kristus ngagambarkeun panungtungan hiji perkara ku awalna.
The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”
Salib geus dilambangkeun ku baptisan Kristus, sarta duanana kajadian éta ngamimitian hiji pagawean ngumpulkeun murid-murid. Tanda panuduh anu nangtukeun awal jeung ahir ngalambangkeun pati, panguburan, jeung kabangkitan. Sanggeus kabangkitan, opat puluh poé panggodaan di padang gurun ngalambangkeun opat puluh poé pangajaran sanggeus Anjeunna turun ka murid-murid. Duanana opat puluh poé éta ngalambangkeun hiji bebeneran poko anu ditepikeun ku Isa kieu, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”
In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.
Dina mangsa éta Isa ngabukakeun ka para murid sakabéh anu geus dipaparin kasaksian ku para nabi ngeunaan Almasih, ku kituna nandaan éta mangsa minangka kabukana Firman nubuat-Na.
And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:13–16, 26–31.
Jeung, tenjo, dua urang ti maranéhna dina poe anu sarua keur angkat ka hiji lembur nu ngaranna Emaus, nu jarakna ti Yerusalem kira-kira genep puluh stadia. Jeung maranéhna silih omongkeun sagala perkara anu geus kajadian éta. Jeung kajadian, nalika maranéhna keur silih rembugan jeung nalar, Yesus sorangan ngadeukeutan, tuluy leumpang babarengan jeung maranéhna. Tapi panon maranéhna dicekel, nepi ka maranéhna teu wanoh ka Anjeunna.... Tuluy Anjeunna ngandika ka maranéhna, Eh, jelema-jelema bodo, jeung hate anu laun pikeun percaya kana sagala anu geus diucapkeun ku para nabi: Naha lain Kristus memang kudu sangsara dina sagala hal ieu, tuluy asup kana kamulyaan-Na? Jeung mimitian ti Musa jeung sakabeh para nabi, Anjeunna nerangkeun ka maranéhna dina sakabeh Kitab Suci perkara-perkara ngeunaan diri-Na. Jeung maranéhna ngadeukeutan ka lembur anu dituju ku maranéhna; sarta Anjeunna saolah-olah rék neraskeun lalampahan-Na. Tapi maranéhna maksa ka Anjeunna, bari nyebut, Cicing heula sareng kami, sabab geus ngajugjug sore, jeung poe geus kacida lungsurna. Jeung Anjeunna asup pikeun cicing sareng maranéhna. Jeung kajadian, nalika Anjeunna calik tuang sareng maranéhna, Anjeunna nyandak roti, ngaberkahan éta, megat-megatkeunana, tuluy maparin ka maranéhna. Jeung panon maranéhna kabuka, sarta maranéhna wanoh ka Anjeunna; tuluy Anjeunna ngiles tina payuneun maranéhna. Lukas 24:13–16, 26–31.
Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.
Kristus cicing jeung murid-murid anu henteu nyaho saha Anjeunna, nepi ka Anjeunna muka panon maranéhna, “jeung mitembeyan ti Musa jeung sakumna nabi, anjeunna ngajelaskeun ka maranéhna dina sakabéh Kitab Suci hal-hal ngeunaan dirina sorangan.” Panon maranéhna kabuka waktu maranéhna dipaparinkeun “roti” pikeun didahar. Sanggeus opat puluh poé Kristus naék ka sawarga, sarta “leungit tina paningal maranéhna,” sakumaha anu geus dipigawé-Na ka murid-murid Emaus dina awal opat puluh poé pangajaran éta. Tuluy maranéhna ngamimitian sapuluh poé pangsiapan pikeun Pentakosta, anu ngalambangkeun hukum Minggu anu baris geura datang.
At the great earthquake, which is the Sunday law, the third woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.
Dina lini gedé, nyaéta hukum Minggu, cilaka katilu Islam datang kalawan gancang, sarta Islam téh “angin” “ti wetan” anu “garang” dina kitab Yesaya, nyaéta napas dina kitab Yehezkiel anu asalna tina opat angin dina kitab Yohanes, anu ditahan salila panyegelan saratus opat puluh opat rébu.
Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the third woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the seventh trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when Divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.
Sanggeus nu saratus opat puluh opat rébu geus diségel, mangka opat angin dileupaskeun, sarta “ujug-ujug kadéngé sora ti sawarga kawas angin topan anu ngagelebug tarik, sarta ngeusian sakabéh imah éta.” Islam tina cilaka katilu narajang “ujug-ujug” jeung teu kasangka-sangka, sarta ngahasilkeun éta “sora ti sawarga” anu mangrupakeun tarompet katujuh, anu nandakeun iraha rahasia Allah geus réngsé, sarta rahasia Allah téh réngsé pikeun nu saratus opat puluh opat rébu nalika Kaallahan (curahan Roh Suci) dipadukeun sacara langgeng jeung kamanusaan, sarta Gusti ujug-ujug sumping ka Bait-Na (imah tempat murid-murid keur karumpul) sarta asup kana perjangjian jeung nu saratus opat puluh opat rébu.
We will continue this study in the next article.
Urang baris neraskeun ieu ulikan dina artikel salajengna.
“The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.
“PANGERAN miharep sangkan urang naék ka gunung,—langkung langsung asup kana payuneun-Na. Urang keur ngadeukeutan kana hiji krisis anu, leuwih ti batan iraha waé saméméhna ti saprak dunya dijadikeun, bakal nungtut panyucian diri sakabéhna ti unggal jalma anu geus nyebut ngaran Kristus.
“A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.
“Hirupna deui kabaktian sajati di antara urang téh mangrupa nu pangagungna sarta pangdaruratna tina sagala kabutuhan urang. Urang kudu nampa pengurapan suci ti Allah, baptisan Roh-Na; sabab ieu hiji-hijina sarana anu mujarab dina nyebarkeun bebeneran suci. Roh Allah lah anu ngahirupkeun daya-daya jiwa anu teu hirup supaya ngahargaan perkara-perkara sawarga, sarta narik rasa kanyaah ka arah Allah jeung bebeneran.
“It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.
“Urang boga hak istiméwa pikeun narima firman Allah sakumaha ayana. Nalika Isa badé ninggalkeun murid-murid-Na pikeun naék ka sawarga, Anjeunna maparin amanat ka maranéhna supaya mawa béja Injil ka sakumna bangsa, basa, jeung umat. Anjeunna ngalahir ka maranéhna supaya tetep nungguan di Yerusalem nepi ka maranéhna dipaparin kakawasaan ti luhur. Ieu kacida pentingna pikeun kasuksésan maranéhna. Pangurapan suci kudu tumiba ka para abdi Allah. Sakumna jalma anu sapinuhna diaku minangka murid-murid Kristus sarta ngahiji jeung para rasul minangka panginjil, ngumpul babarengan di Yerusalem. Maranéhna miceun sagala paséa. Maranéhna satia neruskeun kalayan saia sekata dina doa jeung panyuhun, sangkan maranéhna narima kacumponan jangji Roh Suci; sabab maranéhna bakal ngawawarkeun Injil dina panyataan Roh jeung dina kakawasaan Allah. Éta mangrupa mangsa anu pinuh ku bahaya gedé pikeun para pengikut Kristus. Maranéhna ibarat domba di tengah ajag-ajag, tapi maranéhna tetep wani jeung pageuh hate, sabab Kristus geus hudang tina maot, geus nembongkeun diri-Na ka maranéhna, sarta geus ngajangjikeun ka maranéhna hiji berkah husus anu bakal ngajadikeun maranéhna layak pikeun indit ngawawarkeun Injil-Na ka dunya. Maranéhna keur ngantosan kalayan pinuh harepan kana kacumponan jangji-Na, sarta maranéhna neneda kalayan kasungguhan anu istiméwa.”
“This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.
“Ieu pisan jalan anu kedah ditempuh ku jalma-jalma anu nyepeng bagian dina padamelan ngawartakeun kadatangan Gusti dina mega-méga langit; sabab hiji umat kudu dipersiapkeun sangkan tahan nangtung dina poe agung Allah. Sanajan Kristus parantos maparin jangji ka murid-murid-Na yén maranéhna bakal nampi Roh Suci, ieu henteu ngaleungitkeun kabutuhan kana doa. Maranéhna langkung deui ngadoa kalayan daria; maranéhna terus dina doa kalayan sajiwa. Jalma-jalma anu ayeuna keur kalibet dina padamelan suci pikeun nyiapkeun hiji umat pikeun kadatangan Gusti, kedah ogé tetep dina doa. Murid-murid anu ti mimiti téh sajiwa. Maranéhna teu boga rupa-rupa pamanggih rekaan, teu boga téori panasaran pikeun diajukeun ngeunaan kumaha berkah anu dijangjikeun éta bakal sumping. Maranéhna jadi hiji dina iman jeung roh. Maranéhna sapamadegan.”
“Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.
“Singkirkeun sagala mamang. Tampik kasieun maraneh, meunangkeun pangalaman anu dipiboga ku Paulus nalika anjeunna ngucap, ‘Kuring geus disalibkeun jeung Kristus: sanajan kitu kuring hirup; tapi lain deui kuring, nya Kristus anu hirup di jero kuring: sarta kahirupan anu ayeuna ku kuring dijalankeun dina daging ieu, ku iman ka Putra Allah ku kuring dijalankeun, anu geus nyaah ka kuring, jeung geus masrahkeun diri-Na pikeun kuring.’ [Galata 2:20.] Pasrahkeun sagalana ka Kristus, sarta mugi hirup maraneh disumputkeun jeung Kristus di jero Allah. Mangka maraneh bakal jadi hiji kakuatan pikeun kahadéan. Hiji bakal ngudag sarébu, jeung dua ngajadikeun sapuluh rébu ngalungsur.” Gospel Workers, 369–371.